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dhamma tips

• Read Your Mind as Read Your Book
• General Dhamma and Unique Dhamma
• Write Your Own Dhamma
• Too Much Anicca, Too Much Anatta, Too Much Suffering
• Open for All, All will be One

When you read words in book, only concentration at words is not enough isn’t it? You have to translate, interpret, and think while you are looking at word by word. You have to understand what have been read; otherwise word will be only word in your book. You will waste your reading time.

When you are meditating with mindfulness, you should know what you are reciting/focusing and how good/bad, easy/difficult, slow/fast, or clear/dubious it is. No need to express your awareness into human word. You just know it with your mind.

Next time you read your book, try to read it as you are reading your mind.

Dhamma and the Buddha’s teaching are general for everyone. However each one can be interpret and adapt Dhamma to suit his personality. General Dhamma turns to be unique Dhamma. This is a reason why there are at least 84000 Dhamma applications.

When you read the Buddha’s teaching or any teachings, try not to believe and apply the teaching only at glance. Some teaching is not for you. Some teaching is unique for the one who the teacher wants to explain to. You should use your wisdom to apply the teaching to suit yourself. You should know the situation suitable for each teaching.

When you discuss Dhamma, try not to disagree with other’s comments. Both of you have the right Dhamma because each of you has your own unique Dhamma. Sooner or later when your Dhamma is higher, you will see which Dhamma is higher/lower or more purified. It is very rare that all understanding of the one is entirely wrong.

It is faster and easier to apply your own Dhamma into your problem, isn’t it? Instead of wasting your time in finding solution from reading long paragraph of Dhamma, you should use your instant formula to end the cause of suffering. When you are the one who discovers that Dhamma, Using Dhamma will be very fast.

Reading without practicing is like carry your weapon but do not know how to use it against your enemy.

We should separate the teaching of anicca-dukkha-anatta from dukkha-samudaya-nirodha-magga. Anicca-dukkha-anatta or the three characteristics of existence is a worldly truth that is always the truth forever before and after the Buddha. Dukkha-samudaya-nirodha-magga or the four noble truths is different because it was discovered by the Buddha.

We should progress from anicca-dukkha-anatta understanding to the four noble truths. Seeing anicca-dukkha-anatta is lower wisdom than seeing and discerning the four noble truths.

Anicca and anatta is the cause of suffering. Sometime for someone, the more anicca and anatta has been seen, the more suffering he is because he does not know how to apply the four noble truths.

While we are meditating, although we are focusing at one thing at a time, we should open for all possibilities of phenomena. Phenomena are occurred through our five aggregates. Meditator may experience sound, picture, feeling, recalling, and thought during meditating. If we recite the word “Buddho” and try to focus keep only “Buddho” in our mind, it may be impossible to keep the word “Buddho” reciting forever because reciting is also belonging to anicca. Reciting is not permanent. We should open for all phenomena that shall be shown up and accept it to be our new one-pointed object to be focused. Do not force yourself to be focus at one thing forever.

When we open for all phenomena as the same thing, all phenomena will be only one. It has no nametag to be called. It is just a thing that arises, stays for awhile, and then disappears. No matter it comes through which one of five aggregates and no matter we are reciting or visualizing, it is only one thing. It is only one same thing. Meditation will be easy when anicca is already accepted.

A Thai Meditation Master explained this concept as “Balancing of the Five Aggregates”.

Last updated
19-11-2542